scholarly journals Stacking Rocks to Transport Water: Folk Aqueduct Bridges of Mallorca and Spanish Colonial California

2020 ◽  
Vol 12 (13) ◽  
pp. 5257
Author(s):  
William E. Doolittle
Keyword(s):  
18Th Century ◽  
Shape Function ◽  
Ceramic Tiles ◽  
Spanish Colonial ◽  
Canal Irrigation ◽  
Historical Heritage ◽  
Colonial California ◽  
Aqueduct Bridge

The landscape of Mallorca, Spain is characterized by a number of features constructed of rock. Windmills and walls are ubiquitous and visually striking. Equally widespread, but not as conspicuous, are other features associated with canal irrigation. One such feature that is understudied and therefore underappreciated is that of folk aqueduct bridges. This study investigates these features because they were critical in sustaining agriculture on the island for centuries, because they deserve recognition in order to be preserved as part of the island’s cultural and historical heritage, and because of their being antecedents or prototypes of similar structures built in Spanish colonial California. Two field seasons were devoted to locating and studying folk aqueduct bridges. Systematic windshield surveys were undertaken to identify such features. Once located, each folk aqueduct bridge was subjected to detailed description and analysis of size, shape, function, materials, and method of construction. Folk aqueduct bridges of Mallorca were built of shaped and unshaped stone, with channels made of ceramic tiles or ashlar tablets. Many of the rock walls once served as folk aqueduct bridges. Several California missionaries in the 18th century came from Mallorca, and the folk aqueduct bridges they built are based on those of their homeland.

scholarly journals The Ladder of Life: Archaeology and Iconography in the New Jerusalem Monastery in the 17th–18th centuries

2018 ◽  
Author(s):  
Л.А. Беляев ◽  
О.Н. Глазунова
Keyword(s):  
18Th Century ◽  
17Th Century ◽  
Local Influence ◽  
Ceramic Tiles ◽  
Additional Symmetry ◽  
New Jerusalem ◽  
Independent Variation

Среди находок, сделанных при раскопках 2011–2012 гг. в Воскресенском монастыре на р. Истре (Новый Иерусалим), была обнаружена серия из 25 фрагментов, относящихся к изразцам с изображением на сюжет «Лестница возраста человека». Он никогда ранее не встречался на изразцах ни в России, ни, сколько известно, в Европе. В то же время этот сюжет очень распространен в нравоучительных гравюрах XVI и, особенно, XVII–XIX вв., в основном в протестантских странах. Среди русских гравированных и рисованных лубков (народных картинок) он также встречается. Анализ изображения позволяет видеть в изразцовой серии из Нового Иерусалима самостоятельную вариацию на тему этой притчи, составленную одним из европейских мастеров, работавших в монастыре с середины XVII до середины XVIII в. Изменение возрастной хронологии, введение дополнительных элементов симметрии и др. выявляют местное влияние. The finds from the excavations conducted in 2011–2012 in the Resurrection Monastery on the Istra (New Jerusalem) revealed a series of 25 fragments attributed to ceramic tiles depicting ’The Ladder of Ages of Man’. This narrative scene has never been identified on tiles either in Russia or, to the best of our knowledge, in Europe. At the same time this narrative was very common in moralizing engravings of the 16th and, especially, the 17th–19th centuries, mainly, in protestant countries. It also occurs on Russian engraved and painted luboks (popular prints). The analysis of the image permits interpretation of the tile series from the New Jerusalem Monastery as an independent variation on the topic of this parable made by a European craftsman who worked in the monastery from the mid-17th century to the mid-18th century. Changes in the periodization of ages of man, introduction of additional symmetry elements, etc. reveal local influence.

scholarly journals The Theory and Practice of Restoration in England in the Second Half of the 19th Century: The Work of George E. Street

2010 ◽  
Vol 133-134 ◽  
pp. 1045-1050
Author(s):  
Fabián López-Ulloa
Keyword(s):  
19Th Century ◽  
Structural Model ◽  
18Th Century ◽  
Scientific Practice ◽  
Construction Materials ◽  
Theory And Practice ◽  
Construction Methods ◽  
Historical Heritage ◽  
Architectural Restoration ◽  
The 19Th Century

The Romantic vision of ancient architecture, together with the evaluation of the said architecture as historical legacy, have contributed to the extensive path followed by the discipline of architectural restoration towards its consolidation as a scientific method along the 19th and the 20th century. During the Renaissance, when attention was turned to Classic Architecture, the study of the construction methods became the first germ for recognising the value of ancient architecture, in its many styles, as historical heritage. The scientific analysis that then took place in the 19th century, framed in the philosophical trend of Positivism, was also be reflected in architectural restoration: an appropriate intervention had to begin with learning about of the history of the construction. This can easily be understood considering that the term restoration includes many medieval constructions being completed or reconstructed introducing large additions or extensions, which were done taking as reference the use of traditional construction materials with their corresponding traditional technology and the study of agreements and manuscripts. These documents were unveiled by research, in parallel to the development of the formulation of a theoretical structural model, bearing in mind that, initially, masonry, timber and cast iron were the main construction materials, and their properties dictated the nature of structural forms (Charlton 1982). The debate about architectural restoration begun in the 19th century has gone on to history mainly thanks to names like Viollet-le-Duc, Ruskin, Morris or Pugin. However, behind these names, a series of prominent figures can be recognized. The group was comprised of individuals of all filiations who were developing and bringing together the theory and the scientific practice originated in the twilights of the 18th century in the newly established French Republic. The innumerable positions, schools, trends and declarations that have developed since then, have today a point in common: the valuation and the respect for ancient architectural monuments, a living testimony for learning about the societies who constructed them. The present work focuses on the figure of the Englishman George Edmund Street (1824-81), whose work is not as well known as that of some of his contemporaries named above, but is not less important for that reason. Street contributed to the restoration of many architectural monuments; his experience allowed him to device certain approaches to this discipline that yielded numerous restoration interventions, both inside and outside England. His work has not received as much attention as that of Butterfield, and his name is certainly not as well known as Scott's. Yet he has hardly been altogether forgotten (Hitchcock 1960).

Timber Structure in the Mission Churches of Chiquitos (Bolivia): Origins, Evolution and Restoration

2010 ◽  
Vol 133-134 ◽  
pp. 1131-1136
Author(s):  
Vladimir Rodríguez Trujillo ◽  
Eckart Kühne
Keyword(s):  
Native Americans ◽  
18Th Century ◽  
Small Towns ◽  
Frame Structure ◽  
Free Standing ◽  
Interior Space ◽  
Spanish Colonial ◽  
World Heritage Sites ◽  
Heritage Sites ◽  
Colonial Empire

A group of churches of the 18th century in the Lowlands of Bolivia and Paraguay are characterized by a very special timber skeleton frame structure. Most of these churches belong to the famous former Jesuit missions of Guaraní, Chiquitos and Mojos, in densely wooded regions ad the edge of the Spanish colonial empire. The best preserved and most important of these buildings are the six churches of Chiquitos in Eastern Bolivia, declared World Heritage sites by the UNESCO. In these villages and small towns, many traditions of colonial time have survived. The old churches are still the spiritual centers for the Chiquitanos, the Christian Native Americans of the region. The typical plan of these churches is a rectangular interior space with three naves, adobe walls, entrance hall, laterals corridors and a huge and long gable roof. The timber structures of these buildings are very simple, with free standing carved wooden columns that are anchored in the ground, using a pre-Columbian indigenous technique. It is combined with the European ways of constructing roof structures and timber joints and with baroque stylistic influences from Spain and central Europe. Since nearly 40 years, these churches have been the object of a long-lasting restoration project that saved them all, using very different restoration methods and standards.

scholarly journals Landscapes and Local Identity

2020 ◽  
pp. 95-117
Author(s):  
Andrea Janku
Keyword(s):  
Physical Environment ◽  
Cultural Landscape ◽  
18Th Century ◽  
Shanxi Province ◽  
Local Identity ◽  
The South ◽  
Historical Heritage ◽  
The Relationship ◽  
Travel Accounts

This chapter is the first part of an exploration into the history and meaning of landscapes, based on a case study of the “must-see” scenic spots or Eight Views (bajing 八景) of Linfen County in the south of China's Shanxi province. County histories not only include poems and travel accounts describing these places, but often also, from the 18th century onwards, images representing them. They are thus well-documented places, which makes it possible to trace fragments of their history and draw conclusions about the relationship between humans and their physical environment. This part of the study focuses on how the physical environment interlocked with the historical heritage of a place to form a cultural landscape that gave identity and meaning to a place and its people.

Fear in Colonial California and within the Borderlands

Facing Fear ◽  
2012 ◽  
Author(s):  
Lisbeth Haas
Keyword(s):  
Linguistically Diverse ◽  
Spanish Language ◽  
Political Order ◽  
The Political ◽  
Spanish Colonial ◽  
Spanish Colonization ◽  
Tribal Societies ◽  
Colonial California

This chapter examines how fear prevailed during the Spanish colonization of California. Under Spain, colonial California witnessed the destruction of its densely inhabited zone of linguistically diverse indigenous societies. Waves of illness and warfare transformed tribal societies in the interior, eroded the environment, and devastated the political order. The changes produced by the Spanish colonial presence created what Randall Milliken has called a “time of little choice.” The chapter explores how fear appears in indigenous accounts as a historical emotion, but one elaborated very specifically in relation to native forms of thought and culture such as dance, as seen in the writing of Pablo Tac. It also considers how fear was promulgated in Spanish-language accounts of the Chumash War and concludes by assessing indigenous Californians' histories of the war.

scholarly journals Reconstructing the duty of water: a study of emergent norms in socio-hydrology

2013 ◽  
Vol 17 (12) ◽  
pp. 4759-4768 ◽  
Author(s):  
J. L. Jr. Wescoat
Keyword(s):  
Water Use ◽  
Large Scale ◽  
18Th Century ◽  
Social Values ◽  
Application Rate ◽  
Canal Irrigation ◽  
Northern India ◽  
Western Us ◽  
Hydrologic System ◽  
History Of

Abstract. This paper assesses the changing norms of water use known as the duty of water. It is a case study in historical socio-hydrology, or more precisely the history of socio-hydrologic ideas, a line of research that is useful for interpreting and anticipating changing social values with respect to water. The duty of water is currently defined as the amount of water reasonably required to irrigate a substantial crop with careful management and without waste on a given tract of land. The historical section of the paper traces this concept back to late 18th century analysis of steam engine efficiencies for mine dewatering in Britain. A half-century later, British irrigation engineers fundamentally altered the concept of duty to plan large-scale canal irrigation systems in northern India at an average duty of 218 acres per cubic foot per second (cfs). They justified this extensive irrigation standard (i.e., low water application rate over large areas) with a suite of social values that linked famine prevention with revenue generation and territorial control. The duty of water concept in this context articulated a form of political power, as did related irrigation engineering concepts such as "command" and "regime". Several decades later irrigation engineers in the western US adapted the duty of water concept to a different socio-hydrologic system and norms, using it to establish minimum standards for private water rights appropriation (e.g., only 40 to 80 acres per cfs). While both concepts of duty addressed socio-economic values associated with irrigation, the western US linked duty with justifications for, and limits of, water ownership. The final sections show that while the duty of water concept has been eclipsed in practice by other measures, standards, and values of water use efficiency, it has continuing relevance for examining ethical duties and for anticipating, if not predicting, emerging social values with respect to water.

Ancient Portuguese Ceramic Wall Tiles (“Azulejos”): Characterization of the Glaze and Ceramic Pigments

2009 ◽  
Vol 8 ◽  
pp. 79-88 ◽  
Author(s):  
M. Pereira ◽  
T. de Lacerda-Arôso ◽  
M.J.M. Gomes ◽  
A. Mata ◽  
L.C. Alves ◽  
...  
Keyword(s):  
Raman Spectroscopy ◽  
18Th Century ◽  
Ceramic Body ◽  
Chemical Characterization ◽  
Ceramic Technology ◽  
X Ray Diffraction ◽  
Ceramic Tiles ◽  
Ancient Ceramic ◽  
Destructive Processes

Ancient ceramic wall tiles, called “azulejo”, firstly used on Portuguese churches, monasteries and palaces (15-18th century) have progressively been used in particular houses till the last century. These tiles and its use in huge decorative panels can be considered as a precious but fragile cultural heritage from Brazil to India, in several countries influenced by Portuguese culture. Morphologically, these tiles are composed by a porous clay-based ceramic body, the terracotta, covered by a protective glassy phase, the glaze. As artistic paintings, these murals incorporated various kinds of pigments in the glaze layer to create a pictorial impact on the walls of rich palaces or churches, real and durable monumental works-of-art. In the 21st century, degradation marks are visible on these ceramic tiles because of their use under corrosive conditions (moisture, atmospheric cycles…) along centuries. In order to promote their conservation and enhance their restoration, the physical-chemical characterization of the azulejos is performed in the present work, using mainly non-destructive processes like micro-Raman spectroscopy or X-Ray diffraction. In particular, Raman spectroscopy allows the detection of some nano/microcrystals present in the amorphous glaze due to pigments or opacifying agents or related to the elaboration process of the azulejo. Based on the observation of various selected fragments, one states that very few pigments have been used as colouring agents in this ceramic art during 17-18th centuries. Thus, the relationship between the different colours, the introduced pigments and the structural aspects of the glass will be focused. Some features related with the ancient ceramic technology will also be discussed.

scholarly journals Filling and retouching techniques in outdoor tiles with saline efflorescence problems. A case study

2020 ◽  
Vol 18 (1) ◽  
pp. 238-246
Author(s):  
Sara Araújo
Keyword(s):  
18Th Century ◽  
Historical Period ◽  
Soluble Salts ◽  
Ceramic Tiles ◽  
Ceramic Substrates ◽  
Conservation Treatment ◽  
Lime Mortars ◽  
Ethical Approaches ◽  
Neutral Tone

This article will be focusing on a retouching conservation and restoration treatment, of two figurative ceramic tiles panels belonging to the Baroque artistic period. The ceramic tiles of blue and white colors dating from the final of the 18th century are inserted in a relevant historical period for the Portuguese tiles art entitled Grande produção Joanina. The purpose of the intervention was the return the readability of the scenes in the panels, without hiding major signs of degradation. This conservation treatment was made within a rehabilitation project of the building that holds them, which had its own intervention criteria and in which the conservation criteria had to fit. One of the issues during this case study, was to find a commitment between the conservation ethical approaches, considering the panels will continue to be exposed outdoors and there are soluble salts present on the wall where they are settled. The intervention criteria chosen was made, using diverse solutions within materials and techniques such as the application of new ceramic elements, filling gaps with lime mortars and al fresco retouching. A capillarity and permeability based method was used to fill the glazed gaps. Retouching methods were tested including neutral tone or continuing the shapes and tones. In the end al fresco retouching method was chosen and the preparation of the new ceramic elements supported by a study of graphic and photographic documentation, completing the big gaps in the panels. The results of the chosen al fresco technique show a satisfactory level of mimicry, enough to return the readability of the panel. This technique revealed to be suitable for the retouching of ceramic substrates affected by soluble salts. The reading of the scene panels became passively also, by completion the missing parts, with the introduction of new elements what, was achieved with success too.

scholarly journals PERAN KIAI MUHAMMAD HASAN DALAM PROSES PENYEBARAN AGAMA ISLAM DI DESA KARANGGEBANG

Dialogia ◽  
2017 ◽  
Vol 15 (2) ◽  
pp. 309
Author(s):  
Fuad Fitriawan
Keyword(s):  
Education Research ◽  
Religious Education ◽  
18Th Century ◽  
Islamic Education ◽  
School Buildings ◽  
Islamic Culture ◽  
History Of ◽  
Historical Heritage ◽  
Islamic Civilization ◽  
The Village

Abstract: This paper examined the history of the development of Islam in Karanggebang Village founded by Kyai Muhammad Hasan. He is a descendant of Kyai Nur Sodiq. Karanggebang Village Ponorogo has its own uniqueness. This village still keep evidences of the history of Islamic civilization since the 18th century. The historical evidences is in the form of the mosque, the tomb, the heirloom, the ancient house, and other artifacts that are the heritage of Islam's history and development. In addition, as a historical heritage of Islamic education is existed in terms of relics of school buildings called PGA (Teacher Religious Education). Research of history and Islamic culture proved that the development of Islam in Java influence the various aspects of life. It is occurred due to the methods applied by the Ulama and Kyai in spreading Islam in the land of Java, especially in the village Karanggebang Jetis district Ponorogo district that appreciate the culture of Java. This kind of method is appropriate to the character of Ponorogo residents who tend to moderate and prioritize the harmony in life. It is in line with the concept of Frans Magnis Suseno who claims that Javanese has a respectful and friendly characteristics. ملخص:تبحث هذه المقالة فى تاريخ تطور الإسلام في قرية كارانج جيبانج التي أسسها أستاذ محمد حسن. وهو سليل أستاذ نور صديق. قرية كارانج جيبانج فى بونوروغو من القرية الأنيقة. هذه القرية توفر الكثير من الأثار التاريخية للحضارة الإسلامية التي لا تزال موجودة حتى اليوم. كان مجيئ الإسلام في قرية كارانج جيبانج قبل القرن 18 ميلاديا. الآثار التاريخية في قرية كارانج جيبانج التي تدل على ذلك هو المسجد، والمقبرة، والتراث، والمنازل القديمة، والآثار الفنية. وبجانب ذلك هناك آثار تاريخية في مجال التربية الإسلامية وهي بناء المدرسة الخاصة للمعلم دين الإسلام. أثبت المؤرخون أن تطور الإسلام في جزيرة جاوة لايؤدي إلى الصراع فى جوانب الحياة الاجتماعية. وهذا لا يفك من الطريقة التي يستخدمها العلماء في نشر الإسلام في جزيرة جاوة، وخاصة في قرية كارانج جيبانج التي تقدم الدعوة اللينة المناسبة لطبيعة السكان كارانج جيبانج الذي يميل إلى التسامح والحياة السليمة. وهذا يناسب بقول فرانس ماغنيس سوسينو إن سكان جزيرة جاوة لين ومفتوح. Abstrak: Tulisan ini akan mengkaji bagaimana sejarah perkembangan Agama Islam di Desa Karanggebang yang didirikan oleh Kiai Muhammad Hasan. Kiai Muhammad Hasan adalah keturunan dari Kiai Nur Sodiq. Desa Karanggebang Ponorogo memiliki keunikan tersendiri. Desa Karanggebang merupakan desa yang di dalamnya masih menyimpan banyak bukti-bukti sejarah peradaban Islam yang masih ada hingga saat ini. Islam di Desa Karanggebang sudah ada sejak sebelum abad 18 M. Bukti–bukti sejarah di Desa Karanggebang yang masih ada hingga detik ini adalah masjid, makam, pusaka, rumah kuno, dan artefak lainnya yang merupakan peninggalan sejarah dan perkembangan Islam di desa Karanggebang. Selain itu sebagai peninggalan sejarah desa ini, perkembangan di bidang pendidikan Islam juga menjadi bukti sejarah perkembangan Islam di Desa Karanggebang, dengan ditandai peninggalan bangunan gedung sekolah bernama PGA (Pendidikan Guru Agama). Penelitian sejarah dan kebudayaan Islam yang telah dilakukan oleh Para ahli membuktikan bahwa perkembangan Islam di tanah Jawa tidak banyak menimbulkan goncangan dalam berbagai segi kehidupan masyarakat. Hal ini tidak lepas dari metode yang digunakan oleh para Ulama dan Kiai dalam menyebarkan agama Islam di tanah Jawa khususnya di desa Karanggebang kecamatan Jetis kabupaten Ponorogo yang bersikap toleran terhadap budaya lama tanah Jawa. Pendekatan semacam ini sangat sesuai dengan watak penduduk Ponorogo yang cenderung moderat serta mengutamakan keselarasan dalam hidupnya. Hal ini sejalan dengan pendapat Frans Magnis Suseno yang menyatakan bahwa Jawa memiliki ciri khas yang lentur dan terbuka. Kata kunci : Perkembangan Islam, Kiai Muhammad Hasan, Karanggebang  

scholarly journals 18th Century Mexican Majolica Sherds from the George C. Davis Site (41CE19), Cherokee County, Texas

2016 ◽  
Author(s):  
Timothy K. Perttula
Keyword(s):  
Los Angeles ◽  
San Francisco ◽  
18Th Century ◽  
East Texas ◽  
Spanish Colonial ◽  
University Of Texas ◽  
Camino Real ◽  
The Many ◽  
Neches River ◽  
Early 18Th Century

During the late 17th-early 18th century, Spanish forces colonized the middle reaches of the Neches River and its tributaries when several missions were established for the Tejas and other Hasinai tribes in this locale: Mission San Francisco de los Tejas, 1690-1693, Mission El Santisimo de Nombre Maria (1690-1692), and Mission Nuestra Padre de San Francisco de Tejas (1716-1719, 1721-1730), otherwise known as Mission San Francisco de los Nechas. These missions were established along the Hasinai Trace, later known as El Camino Real de los Tejas . None of these missions have been located and identified in the many archaeological investigations that have been conducted in East Texas since the 1930s. It has been known, however, since 1940 that early 18th century artifacts have been found at the George C. Davis site (41CE19) on the Neches River at the crossing of the Camino Real. H. Perry Newell, the Works Progress Administration (WPA) excavator of the site, had noted in the published report on the 1939-1941 excavations at the George C. Davis site, that: some pieces of Spanish pottery found near a spring in one of the ravines cutting the slope a few hundred yards southeast from the mound [Mound A]…The Spanish ware were examined by Arthur Woodward, Los Angeles County Museum…The Spanish ware was analyzed as follows: “The fragment of blue and white glazed ware is Mexican majolica, made at Puebla, Mexico, sometime between 1700-76 but more than likely it dates from 1720-1750." This majolica from the George C. Davis site, about 20 sherds in total, has been recently relocated in the collections of the Texas Archeological Research Laboratory at The University of Texas at Austin. The sherds are from early 18th century (ca. 1720) Puebla Blue on White plates, a bowl, and a cup. Given the rarity of majolica on archaeological sites in East Texas outside of Spanish Colonial archaeological deposits, its presence at the George C. Davis site is especially intriguing given the fact that Mission San Francisco de Tejas/de los Nechas or Neches was built in this part of the Neches River valley in 1716, then rebuilt in 1721, and finally abandoned in 1730.

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